Yesaya 10:15

10:15 Does an ax exalt itself over the one who wields it,

or a saw magnify itself over the one who cuts with it? ¹ 

As if a scepter should brandish the one who raises it,

or a staff should lift up what is not made of wood!

Yesaya 37:23

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ² 

At the Holy One of Israel! ³ 

Yesaya 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ⁴ 

I will put my hook in your nose, ⁵ 

and my bridle between your lips,

and I will lead you back

the way you came.”

Keluaran 9:17

9:17 You are still exalting ⁶  yourself against my people by ⁷  not releasing them.

Keluaran 16:7-8

16:7 and in the morning you will see ⁸  the glory of the Lord, because he has heard ⁹  your murmurings against the Lord. As for us, what are we, ¹⁰  that you should murmur against us?”

16:8 Moses said, “You will know this ¹¹  when the Lord gives you ¹²  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ¹³  Your murmurings are not against us, ¹⁴  but against the Lord.”

Bilangan 16:11

16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” ¹⁵ 

Lukas 10:16

10:16 “The one who listens ¹⁶  to you listens to me, ¹⁷  and the one who rejects you rejects me, and the one who rejects me rejects ¹⁸  the one who sent me.” ¹⁹ 

Kisah Para Rasul 9:4

9:4 He ²⁰  fell to the ground and heard a voice saying to him, “Saul, Saul, ²¹  why are you persecuting me?” ²² 

[10:15]  ¹ tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”

[37:23]  ² tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[37:29]  ⁴ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ⁵ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[9:17]  ⁶ tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.

[9:17]  ⁷ tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”

[16:7]  ⁸ tn Heb “morning, and you will see.”

[16:7]  ⁹ tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ¹⁰ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:8]  ¹¹ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ¹² tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ¹³ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ¹⁴ tn The word order is “not against us [are] your murmurings.”

[16:11]  ¹⁵ sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

[10:16]  ¹⁶ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ¹⁷ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁸ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ¹⁹ sn The one who sent me refers to God.

[9:4]  ²⁰ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ²¹ tn The double vocative suggests emotion.

[9:4]  ²² sn Persecuting me. To persecute the church is to persecute Jesus.